Location in Book of Psalms

Psalm 73 is the first psalm in Book Three of the Psalms.  Book Three comprises Psalms 73–89, a somewhat dark collection focused on communal lament, the destruction of the Temple, and the exile of the people.

Common themes in Book Three

The psalms in Book Three (Psalms 73-89) speak of faith under pressure, and call on God for mercy and deliverance. See Psalm 79:1-6  for a poignant example.

Authorship

Asaph is listed as the author of Psalm 50 and Psalms 73-83.

The first mention of Asaph is in 1 Chronicles 25:1-2.  He was a Levite, a prophetic musician under the direction of King David. Some of his Psalms were sung at the time that temple worship was restored under Hezekiah (2 Chronicles 29:30), more than 250 years after David’s death.

Sons of Asaph

Asaph’s descendants, known as the sons of Asaph, continued as musicians in the Temple up to at least the time of Ezra and Nehemiah, over 450 years after David’s death. See Ezra 3:10-11.

Psalm 73 unpacked

Overview

Psalm 73 is a wisdom psalm.  Unlike most of the psalms in 73, which are communal laments, it is the prayer of an individual,  lamenting the prosperity of the wicked and the troubles of the righteous. However, the wicked in this psalm could be a personification of the nations that are hostile to Israel’s God.

The psalm moves from lament through crisis of faith to renewed trust in the wisdom, goodness and faithfulness of God.

Asaph’s opening declaration

[1] Truly God is good to Israel,
to those who are pure in heart.

• Israel : God’s people.
• pure in heart: Those within Israel who truly seek the Lord.  Matthew 5:8.
• Why does the psalmist say that God is good to the pure in heart?

Asaph’s spiritual struggle

[2] But as for me, my feet had almost stumbled,
my steps had nearly slipped.
[3] For I was envious of the arrogant
when I saw the prosperity of the wicked.

• Put this in your own words. What heart attitude can lead to stumbling?

Asaph’s view of the wicked

[4] For they have no pangs until death;
their bodies are fat and sleek.
[5] They are not in trouble as others are;
they are not stricken like the rest of mankind.

• no health problems
• no misfortunes in life
• But see Psalm 49:10

[6] Therefore pride is their necklace;
violence covers them as a garment.

• pride, violence (Psalm 140:4)

[7] Their eyes swell out through fatness;
their hearts overflow with follies.

• lust of the eyes (1 John 2:16)

[8] They scoff and speak with malice;
loftily they threaten oppression.

• scoffing, mocking (Psalm 1:1-2)

[9] They set their mouths against the heavens,
and their tongue struts through the earth.

• Psalm 12:3-4; Revelation 13:1-6

Asaph laments the mental state of God’s people

[10] Therefore his people turn back to them,
and find no fault in them.
[11] And they say, “How can God know?
Is there knowledge in the Most High?”
[12] Behold, these are the wicked;
always at ease, they increase in riches.
[13] All in vain have I kept my heart clean
and washed my hands in innocence.
[14] For all the day long I have been stricken
and rebuked every morning.

• His people: God’s people
• What is their state of mind as they see the ease of the ungodly?

Asaph’s moment of awakening

[15] If I had said, “I will speak thus,”
I would have betrayed the generation of your children.
[16] But when I thought how to understand this,
it seemed to me a wearisome task,
[17] until I went into the sanctuary of God;
then I discerned their end.

• What did Asaph not want to do? (vs 15)
• How did he receive insight?
• What is the significance of the sanctuary of God? (vs 17)

Fate of the wicked

[18] Truly you set them in slippery places;
you make them fall to ruin.
[19] How they are destroyed in a moment,
swept away utterly by terrors!
[20] Like a dream when one awakes,
O Lord, when you rouse yourself, you despise them as phantoms.

• What will ultimately happen to the wicked?

The poison of bitterness

[21] When my soul was embittered,
when I was pricked in heart,
[22] I was brutish and ignorant;
I was like a beast toward you.

• What happens to our hearts when we allow bitterness and envy to take hold?

The inheritance of the righteous

[23] Nevertheless, I am continually with you;
you hold my right hand.
[24] You guide me with your counsel,
and afterward you will receive me to glory.

• Guidance in this life
• Heirs of God’s coming Kingdom

[25] Whom have I in heaven but you?
And there is nothing on earth that I desire besides you.
[26] My flesh and my heart may fail,
but God is the strength of my heart and my portion forever.

• What can no-one take away from you?
• Ephesians 1:13-14

Fate of those who are far from God

[27] For behold, those who are far from you shall perish;
you put an end to everyone who is unfaithful to you.

Blessings of those who are near God

[28] But for me it is good to be near God;
I have made the Lord God my refuge,
that I may tell of all your works.

Worship and Prayer

Your Nearness (Shane and Shane)
https://music.youtube.com/watch?v=CkZfp-scru8&si=c-rRArrugVtNEBbm

As for Me (Worship Initiative – Shane and Shane)
https://music.youtube.com/watch?v=0pzfYD9fs58&si=5VuQoGU1we8GMffW

My Portion – Darrell Evans
https://music.youtube.com/watch?v=ZzW_b28N9eM&si=zUwOOR6oMnLbh_ay

Location in Book of Psalms

Psalm 91 is the second psalm in Book Four of the Psalms.  Many scholars believe that Book Four was probably added to the psalter around the time that the Jewish people returned to their land after the Babylonian exile.

Psalm 91 forms a contrast with the more sombre tone of Psalm 90, yet both Psalms express strong confidence in the sovereignty of the King, the Lord of Hosts, and his intention to do good to His people. In some ways, Psalm 91 could be seen as a partial answer to the concluding prayer for God’s favour found at the conclusion of Psalm 90 (verses 13-17).

Authorship

Although there is no attribution of authorship in the Bible, according to the Midrash Tehillim (C7-C9 CE), Psalm 91 was composed by Moses on the day he completed the building of the Tabernacle in the desert. This fits with its focus on the secret place of the Most High.

Usage, Themes, and Modes of Interpretation

In Jewish usage, Psalm 91 is used in times of crisis, and since the Middle Ages has also been used to ward off evil spirits. Rashi  (a medieval Torah and Talmud commentator) interprets the secret place as the shelter of the Shekinah (Divine Presence). The imagery of God covering His people with His wings is linked to the protection provided by the Tabernacle and the Temple.

In Christian usage, a central interpretation is that God is with believers through our troubles, not necessarily that He keeps us from trouble altogether. The promise is of His sustaining grace and the assurance that no evil can ultimately separate us from God’s love and eternal salvation (Romans 8:32-39).  The promises of protection are generally seen as applicable to those who dwell in the secret place of the Most High and set their love upon God, implying an intimate, trusting relationship and obedience to His will. 

Another mode of interpreting Psalm 91 is to see it as perfectly fulfilled in the life of the Messiah. This does not invalidate secondary application to the life of the believer.

In Matthew 4:6 and Luke 4:10–11, Satan quotes Psalm 91:11–12 to tempt Jesus in the wilderness. In Luke 10:19, Jesus quotes Psalm 91:13.

A popular account tells of a commander in the US Army’s 91st Infantry Division who reportedly gave each of his soldiers a card with Psalm 91 printed on it, encouraging them to recite it daily for protection. Stories claim the brigade suffered no combat-related casualties in several bloody battles, a claim that has been disputed as an urban legend but shows the psalm’s cultural significance.

Psalm 91 unpacked

Verses 1-2 – The presence of the Lord

[1] He who dwells in the shelter of the Most High
will abide in the shadow of the Almighty.

• shelter of the Most High – Also translated secret place (NKJV).  The Hebrew term refers to a place or state of concealment—whether for safety, intimacy, or secrecy.
• shadow – the Hebrew term means shade, whether literal or figurative. Also used for a place of defense or safety. In a hot climate, a shade was literally a form of protection.

[2] I will say to the Lord, “My refuge and my fortress,
my God, in whom I trust.”

• refuge – The Hebrew term can refer to place of refuge, shelter, trust, hope
• fortress – The Hebrew term can refer to a stronghold, but also a trap.
• Can the Lord be a stronghold for those who trust Him, and a trap for others?

Verses 3-4 – Practical protection

[3] For he will deliver you from the snare of the fowler
and from the deadly pestilence.

• snare of the fowler – The image is literally of a snare used to trap birds. See Psalm 124:7.
• deadly pestilence – a plague or sickness
• This verse uses two images that were commonly understood as things to be feared in the culture of the times in which the Psalm was written. Today we might say “he will protect you from the traps of the terrorists and the loan sharks“. (Or you could add your own images)

[4] He will cover you with his pinions,
and under his wings you will find refuge;
his faithfulness is a shield and buckler.

• The pinion is the terminal or outermost section of a bird’s wing.
• cover you with his pinions … under his wings portrays how parent birds shelter their young from predators and bad weather
• shield and buckler – large shield and small, hand-held shield (buckler) used in hand-to-hand combat. Together they signify complete protection in battle.
• Today we might say “he’s got you covered”.

Verses 5 – 6 – Freedom from Fear

[5] You will not fear the terror of the night,
nor the arrow that flies by day,
[6] nor the pestilence that stalks in darkness,
nor the destruction that wastes at noonday.

• What are some of the things that make you afraid?
• How does the Lord protect you from these fears?
• Does protection from fear always mean no adverse circumstances?

Verses 7 – 8 – Protected from the judgment of the wicked

[7] A thousand may fall at your side,
ten thousand at your right hand,
but it will not come near you.
[8] You will only look with your eyes
and see the recompense of the wicked.

• Compare the judgments of God on the wicked in this life, and the troubles of the righteous.
• How are they the same? How are they different?

Verses 9-10 – The Lord is your dwelling place

[9] Because you have made the Lord your dwelling place—
the Most High, who is my refuge—
[10] no evil shall be allowed to befall you,
no plague come near your tent.

• What does it mean to make the Lord your dwelling place?
• How can making the Lord your dwelling place protect you from harm?
• From what plague (metaphorically speaking) do you want the Lord to protect you?

Verses 11-13 – Protected from unforeseen dangers

[11] For he will command his angels concerning you
to guard you in all your ways.
[12] On their hands they will bear you up,
lest you strike your foot against a stone.

• Satan used these verses to tempt Jesus
• See Matthew 4:6, Luke 4:10–11
• Find Jesus’ response in Matthew 4:7, Luke 4:12
• Did Jesus trust in his Father’s protection?
• Put Jesus’ response in your own words, for your own life.

[13] You will tread on the lion and the adder;
the young lion and the serpent you will trample underfoot.

• Jesus quoted this verse in Luke 10:19. What was he saying in that context?
• How can we apply this verse to our life? Is it a general promise or is it specific to certain situations?

Verses 14-16 – The Lord safeguards those who love him

[14] “Because he holds fast to me in love, I will deliver him;
I will protect him, because he knows my name.
[15] When he calls to me, I will answer him;
I will be with him in trouble;
I will rescue him and honor him.
[16] With long life I will satisfy him
and show him my salvation.”

• How do these three concluding verses apply to the Messiah?
• How do they apply to us?

Worship and prayer

Enjoy listening to Psalm 91 (On Eagle’s Wings) by Shane and Shane

Location in Book of Psalms

Psalm 90 is the opening psalm in Book Four of the Psalms.  Many scholars believe that Book Four was probably added to the psalter around the time that the Jewish people returned to their land after the Babylonian exile.

This is the only psalm in the entire Psalter attributed to Moses. As such, it is probably one of the oldest psalms known to us.

Usage

In Jewish usage, Psalm 90 is commonly used when mourning a death during the seven days of Shiva, and at funerals.

In Christian denominations that regularly use Psalms, this is a widely used psalm. Presbyterians typically use it at funerals and often at the beginning of a new year. Roman Catholics, Anglicans and Orthodox traditions give it a regular place in the appointed cycle of readings.

In Canada, Psalm 90 was formerly common at Remembrance Day ceremonies, especially as paraphrased in the hymn O God Our Help in Ages Past.

Themes

Book Four of the Psalter focusses especially on the Kingship of God. Though there was no longer a king on the throne of David when this collection of psalms was assembled, the compiler (possibly Ezra) wanted to assure God’s people that God was still on His throne and would bring in His Kingdom at the end of the age. This theme is prominent in the royal psalms, Psalms 93-100. It can also be seen in Psalm 90.

Psalm 90 unpacked

Verses 1-2 – God the Eternal One

[1] Lord, you have been our dwelling place
in all generations.

• The Hebrew word maon [dwelling place] can refer to the temple or to anyone’s house. It can also refer to a place of refuge.
• Imagine Moses in the desert with the Israelites. What does this verse suggest to you?

[2] Before the mountains were brought forth,
or ever you had formed the earth and the world,
from everlasting to everlasting you are God.

• Revelation 1:8

Verses 3-6 – the shortness of human life

[3] You return man to dust
and say, “Return, O children of man!”

• children of man = children of Adam
• Genesis 3:19

[4] For a thousand years in your sight
are but as yesterday when it is past,
or as a watch in the night.

• 2 Peter 3:8

[5] You sweep them away as with a flood; they are like a dream,
like grass that is renewed in the morning:
[6] in the morning it flourishes and is renewed;
in the evening it fades and withers.

• Genesis 7:23-24
• Psalm 103:14-17
• James 4:13-16

Verses 7-9 – the wrath of God

[7] For we are brought to an end by your anger;
by your wrath we are dismayed.
[8] You have set our iniquities before you,
our secret sins in the light of your presence.
[9] For all our days pass away under your wrath;
we bring our years to an end like a sigh.

• My guess is that Moses probably wrote this Psalm towards the end of his life, when he knew he would not go into the promised land.
• Numbers 20:12
• Why do you think Moses might have been especially sensitive to the wrath of God?

Verses 10-12 – Moses’ prayer for wisdom

[10] The years of our life are seventy,
or even by reason of strength eighty;
yet their span is but toil and trouble;
they are soon gone, and we fly away.

• Yet their span is but toil and trouble. 
  Why did Moses say this?

[11] Who considers the power of your anger,
and your wrath according to the fear of you?

• Is this a question most people want to consider?

[12] So teach us to number our days
that we may get a heart of wisdom.

• Proverbs 9:10
• James 3:13-18

Verses 13-17 – Moses cries out for God to finish His work

[13] Return, O Lord! How long?
Have pity on your servants!

• Return could simply mean turn back (forgive us)
• I see it as a prophetic cry for the Lord’s return
• 2 Peter 3:9-10
• 2 Peter 3:13

[14] Satisfy us in the morning with your steadfast love,
that we may rejoice and be glad all our days.

• in the morning : each new day, but also (ultimately) on the Day of the Lord
• that we may rejoice and be glad all our days – when will this be?
• Luke 1:76-79

[15] Make us glad for as many days as you have afflicted us,
and for as many years as we have seen evil.
[16] Let your work be shown to your servants,
and your glorious power to their children.
[17] Let the favor of the Lord our God be upon us,
and establish the work of our hands upon us;
yes, establish the work of our hands!

• Romans 8:18-25

Worship and Prayer

Psalm 90 (Satisfy Us) by Shane & Shane

Location in Book of Psalms

Psalm 27 is part of Book One of the Psalms.

All the Psalms in this section of the psalter are attributed to David, except the first two (Psalms 1 and 2) which function as an introduction to the entire Book of Psalms.

Context in David’s Life

The psalm comes from a period in David’s life where he is pursued by enemies. The context could be when David was hiding from Saul and his forces (earlier in David’s life, after he was anointed by Samuel but before he was crowned king), or possibly later in his life during Absalom’s rebellion. A careful look at the psalm seems to suggest the former.

Usage during High Holy Days

Starting in about the 18th century, it became customary to recite Psalm 27 in synagogue services from the beginning of the month of Elul (the sixth month of the Hebrew calendar) through to Yom Kippur, the Day of Atonement, a period of about 40 days. In some traditions, it is recited daily through to the end of the Feast of Tabernacles (Sukkot).

Themes

• Faith in God’s deliverance
• Sober reflection on the possibility of God’s rejection
• Humble dependency on God, and a determination to wait on Him for deliverance (rescue)

Psalm 27 unpacked

Stanza 1 – David’s confidence in God

[1] The Lord is my light and my salvation;
whom shall I fear?
The Lord is the stronghold of my life;
of whom shall I be afraid?

• This is a general statement of confidence in God.  David is probably in a wilderness stronghold, and although taking refuge from enemies, he is confident in God’s protection.
• What statements does he make about God?
• What declaration does he make about his own emotional state?

[2] When evildoers assail me
to eat up my flesh,
my adversaries and foes,
it is they who stumble and fall.

• David seems to be anticipating that his enemies will come to attack him.
• What does he say will happen to them?

[3] Though an army encamp against me,
my heart shall not fear;
though war arise against me,
yet I will be confident.

• In this verse the prospect of a battle seems more imminent and concrete.
• What is David’s inner response to this prospect?

Stanza 2 – David’s longing for God’s house

[4] One thing have I asked of the Lord,
that will I seek after:
that I may dwell in the house of the Lord
all the days of my life,
to gaze upon the beauty of the Lord
and to inquire in his temple.

• What is the one thing that David most desires? (see Luke 10:42)
• What did the house of the Lord represent to a faithful Israelite?
• The temple had not yet been built at this time. David may be articulating two longings – a longing to be in the presence of the Lord in the tabernacle (tent of meeting), and a longing to see the ark of the covenant in a more permanent structure.
• See Psalm 69:9, 2 Samuel 7:2-13.

[5] For he will hide me in his shelter
in the day of trouble;
he will conceal me under the cover of his tent;
he will lift me high upon a rock.

• Based on verses 4 and 5, what did the presence of God represent to David?

[6] And now my head shall be lifted up
above my enemies all around me,
and I will offer in his tent
sacrifices with shouts of joy;
I will sing and make melody to the Lord.

• What does it mean that David’s head shall be lifted up?
• What does David say he will do when his enemies are defeated?

Stanza 3 – David’s vulnerability

[7] Hear, O Lord, when I cry aloud;
be gracious to me and answer me!

• For all the confidence he expressed earlier, here David is vulnerable.
• What heart attitude does he express in this prayer?

[8] You have said, “Seek my face.”
My heart says to you,
“Your face, Lord, do I seek.”

• What does it mean to seek God’s face?
• See Exodus 24:10, Exodus 33:14-20, John 1:14, Revelation 22:3-5

[9] Hide not your face from me.
Turn not your servant away in anger,
O you who have been my help.
Cast me not off; forsake me not,
O God of my salvation!

• What is David pleading with God not to do?
• Does it surprise you that David would express both confidence and vulnerability in the same psalm?

[10] For my father and my mother have forsaken me,
but the Lord will take me in.

• forsaken me – The Hebrew can simply mean left me.  See 2 Samuel 22:3-4.
• David reverts to expressing confidence in God’s protection.

Stanza 4 – David’s resolve

[11] Teach me your way, O Lord,
and lead me on a level path
because of my enemies.

• On a practical level, considering the terrain that David was dealing with, why was a level path important?
• What does lead me on a level path because of my enemies mean to you in your everyday life?
• Who were David’s enemies? Who are our enemies?
• See Psalm 25:4, Psalm 25:8-10

[12] Give me not up to the will of my adversaries;
for false witnesses have risen against me,
and they breathe out violence.

• False witnesses – Saul, who accused David of disloyalty. Also people like Doeg the Edomite (see notes on Psalm 52)
• Have you dealt with human adversaries who lied about you? How did this affect you?
• Who is the primary accuser in our life?

[13] I believe that I shall look upon the goodness of the Lord
in the land of the living!

• What is David reaffirming here?
• Considering our hope of resurrection, is there a double meaning here?

[14] Wait for the Lord;
be strong, and let your heart take courage;
wait for the Lord!

• Is David speaking to himself here, or to others?

The Songs of Ascents (Psalms 120-134)

The Songs of Ascent are a collection of fifteen Psalms (120-134) in the Bible, traditionally sung by Hebrew pilgrims on their journey to Jerusalem for sacred festivals. The “ascent” refers to the uphill physical journey to Jerusalem, which was located on a higher elevation. These short psalms were likely sung in sequence to encourage the travelers, express their faith, and guide their focus toward God and worship.

The Days of Awe

The ten-day period between Rosh Hashanah (or the Feast of Trumpets) and Yom Kippur (the Day of Atonement) is commonly known in the Jewish world as the High Holy Days or the Days of Awe. This is the final ten days of a 40-day period that is traditionally understood to recall the 40 days when Moses was on Mount Sinai, at the conclusion of which he came down the mountain and found the Israelites worshipping a golden calf and engaging in immorality.

The Days of Awe are designed to provide a context for repentance and forgiveness. During the Days of Awe, there is daily prayer in synagogues and Jewish homes, as observant Jews focus on repentance. This focus is especially strong on Yom Kippur, the Day of Atonement.

Psalm 130 is recited (prayed) in synagogues every day during this ten-day period.

For the Scriptural origins of the Day of Atonement see Leviticus 16 and Leviticus 23:26–32.

The fall feasts are ultimately focussed on the coming Day of the Lord and the hope of Messiah.

Historical context of Psalm 130

Psalm 130 may well have been written following the return from exile to Babylon, as a  reflection on the failures of God’s people Israel, and his willingness to deliver them. I believe it was given to the people of Israel to encourage them in their hope of ultimate (final) deliverance from sin.

Psalm 130 unpacked (NET)

Stanza 1 – In deep water

[1] From the deep water I cry out to you, O Lord.

• Deep waters are an image that evoked fear in ancient Israel
• What does it feel like to be over your head in deep water (especially if you can’t swim)?

[2] O Lord, listen to me!
Pay attention to my plea for mercy!

• What is the emotional tone of this verse? Can you hear the heart cry?

Stanza 2 – Overwhelmed by sin (failure), yet hoping in God’s forgiving love

[3] If you, O Lord, were to keep track of sins,
O Lord, who could stand before you?

• What is the answer to the psalmist’s rhetorical question?

[4] But you are willing to forgive,
so that you might be honored [ESV “feared”].

• When we take account of our failures, where is our only hope?

Stanza 3 – Relying on the Lord

[5] I rely on the Lord,
I rely on him with my whole being
[ESV “my soul waits”];
I wait for his assuring word
[ESV “and in His word I hope“]

• Put this verse in your own words.

[6] I yearn for the Lord
[ESV “my soul waits for the Lord”]
more than watchmen do for the morning

• Why is the night watch hard?
• What does morning likely represent in this verse?

Stanza 4 – The steadfast, loyal, covenant love of the Lord

[7] O Israel, hope in the Lord,
for the Lord exhibits loyal love, 
and is more than willing to deliver.
[ESV “with him is plentiful redemption”]

• What is this verse saying about the character of God?
• What is his heart attitude towards his broken people?  (See Psalm 51:17)

[8] He will deliver Israel
from all the consequences of their sins.

• Based on the testimony of this Psalm, does God still care about his people Israel?

Prayer for ourselves, the church, and Israel

Overview of Books 1 and 2 of Psalms

You’ll find a brief overview of Books 1 and 2 of Psalms in last week’s notes on Psalm 57,

What is a Maskil?

This week we are going to look at Psalm 52, which is part of Book 2 of the Psalter. This psalm is called a maskil in the heading. There are thirteen Psalms of this type in the Book of Psalms, seven of which are in Book 2.  The Hebrew word maskil is sometimes translated as “contemplation”. These thirteen psalms all have a meditative or teaching tone to them, although some are also laments.

Background to Psalm 52

David’s visit to Ahimilech the priest

1 Samuel 21:1-10

• Why did David visit the sanctuary at Nob? (1 Samuel 20:1-3)
• Why did he not tell Ahimilech the real reason for his visit? (1 Samuel 21:2)
• When, if ever, is it legitimate to distort the facts of a situation?
• Why might Doeg the Edomite have been detained before the Lord? (1 Samuel 21:7)
• Who were the Edomites? (Genesis 25:30)
• What did Yeshua say about this event?  (Matthew 12:1-8).
  Note that Yeshua was not saying that the Sabbath was unimportant. He was a Torah-keeping Jew, but he taught that some commands in Torah have more weight than others (Matthew 23:23). Many other rabbis also taught this principle.

Doeg the Edomite tells Saul about David’s visit to Ahimelech

1 Samuel 22:6-23

• What word best describes Saul’s state of mind when he speaks to his men about David and Jonathan? (1 Samuel 22:8)
• What is the impact of Saul’s speech on Doeg the Edomite? (1 Samuel 22:9)
• Why did Saul’s men not want to kill the priests of the Lord? (1 Samuel 22:17)
• Why do you think Doeg the Edomite was willing to do this? (1 Samuel 22:18)
• What was David’s reaction when he learned of this event? (1 Samuel 22:22)

Psalm 52 unpacked

We’ll be using the Lexham English Bible as we work through this Psalm. It’s a fairly literal word-for-word translation but a bit more readable than the ESV.

Header

For the music director. A maskil of David.
When Doeg the Edomite came and informed Saul.
And he said to him, “David has come to the house of Ahimelech.”

Stanza 1 – David describes Doeg’s character

[1] Why do you boast about evil, O mighty man?
The loyal love of God endures continually.

• Based on this verse, how does Doeg’s character compare to God’s?

[2] Your tongue plans destruction,
like a sharp razor, working deceit.

• See James 3:1-12
• Are there times when one should remain silent? Ecclesiastes 3:7

[3] You love evil more than good,
a lie more than speaking what is right. [Selah]

• Based on this verse, how could Doeg have avoided using his tongue to do evil?

Stanza 2 – David prophesies Doeg’s destiny

[4] You love all devouring words,
O deceitful tongue,
[5] but God will pull you down forever.
He will snatch you and tear you away from your tent,
and he will uproot you from the land of the living. [Selah]

• What does David say will happen to Doeg?
• tear you away from your tent – see 2 Corinthians 5:1-2
• Do you think a heavenly dwelling awaited Doeg?

[6] And the righteous will see and fear,
and will laugh at him, saying,
[7]“Look, the man who would not make God his refuge,
but he trusted in the greatness of his wealth;
he took refuge in his destructiveness.”

• According to David, in what two things did Doeg put his hope?
• Where do the righteous take refuge? (Psalm 34:8)
• How can this focus keep us from doing evil?

Stanza 3 – David declares his gratitude and devotion to God

[8] But I am like an olive tree flourishing
in the house of God.
I trust the loyal love of God forever and ever.
[9] I will give thanks to you forever, because of what you have done,
and I will wait on your name, because it is good,
in the presence of your faithful ones.

• Despite David’s grief over the slaughter of the priests, what was his state of mind by the time he wrote this Psalm?
• Was he condemning himself for this tragic event?

Overall message of Psalm 52

• A maskil is intended for teaching.  How would you characterize the overall message of this psalm?
• According to some interpreters, a dominant theme in Book 2  of the psalms is God’s kingship (present and future). Can you see this theme reflected in this psalm?

Types of Psalms

The Biblical book of Psalms (or “Psalter”) is actually made up of five books (or “chapters”). These five books include psalms of several types, apparently drawn from a number of collections of psalms which were curated over time. Two of the more common types are psalms of lament and psalms of praise. Other types include wisdom psalms, royal psalms, prophetic psalms, psalms of devotion and trust, and psalms declaring God’s judgment on the wicked.  Some psalms fall into more than one type. The book of Psalms ends with a set of five Hallelujah psalms.

Overview of Books 1 and 2 of Psalms

So far, we’ve looked at four psalms from Book 1 (although psalms 1 and 2 are also an introduction to the entire Psalter, focusing as they do on the way of wisdom, and God’s coming Kingdom).

Almost half the psalms in Book 1 of the Psalter (Psalms 3-41) are psalms of lament.  However, we could say that the focus of Book 1 is on learning to trust God’s plan through all kinds of trouble (see this blog by Peter Krol).  David is the main character in most of these object lessons in trust. 38 of the 41 psalms in Book 1 are ascribed to David.

Overview of Psalm 57

Today we’ll look at Psalm 57, which is part of Book 2. This psalm is a lament and a psalm of trust, but also has a strong focus on God’s kingdom and David’s role as the anointed (but not yet reigning) king. According to another insightful blog, this focus on God’s Kingdom and his chosen King (Messiah) is a primary theme in Book Two of Psalms.

Like all psalms of lament, Psalm 57 begins with a description of a troubling situation, and includes a cry for help from God. It also contains several declarations of praise and trust in God’s faithfulness, and contains a sort of chorus or refrain which strongly affirms God’s sovereignty, glory and coming Kingdom.

Backstory to Psalm 57

Young David

• There’s no information about David’s early childhood in Scripture
• We know that he was assigned to tend the sheep
• We also know that he learned to worship God
• He was apparently somewhat overlooked by his father – 1 Samuel 16:11
• He was also seemingly looked down on by his brothers – 1 Samuel 17:28-30

David anointed as King

• Saul had been rejected by the Lord – 1 Samuel 16:1
• The Lord chose David over his brothers – 1 Samuel 16:7, 1 Samuel 16:11-13

David in the service of Saul

• Saul is tormented by evil spirits – 1 Samuel 16:14-16
• David invited to serve Saul – 1 Samuel 16:21
• Saul loves David – 1 Samuel 16:21
• David kills Goliath  – 1 Samuel 17:49-50
• Saul grows jealous of David – 1 Samuel 18:8-9
• Saul tries to kill David – 1 Samuel 18:11,19:10
• David flees from Saul – 1 Samuel 19:10-18

David’s innocence in regard to Saul

• Twice David had an opportunity to kill Saul. Both times he refused.
• 1 Samuel 24:1-7, 1 Samuel 26:6-10
• Why did he refuse to kill Saul?  1 Samuel 24:10.
• Saul’s response – 1 Samuel 24:17

Psalm 57 unpacked

[1] Be merciful to me, O God, be merciful to me,
for in you my soul takes refuge;
in the shadow of your wings I will take refuge,
till the storms of destruction pass by.

• David, the innocent victim of persecution, humbles himself (be merciful to me)
• The Hebrew word [chanan] literally means “to bend or stoop in kindness to an inferior”
• David’s posture before God is like a little child who knows he is completely dependent on his father for protection and rescue
• in the shadow of your wings depicts God as a hiding place
• storms of destruction – if God doesn’t save him, he is cooked

[2]  I cry out to God Most High, 
to God who fulfills his purpose for me.

• The Hebrew term [el elyon] literally means “God, the Highest (Supreme) One”
• The expression who fulfils His purpose for me translates a Hebrew word that literally means to finish – either in completion or failure (somewhat like the English expression “I’m done”). But since God cannot fail, it must mean that God will complete (i.e. fulfil) His purpose for David.
• What is God’s purpose for David?
• Why is Saul trying to kill him? What is the significance of this in terms of God’s plan?

[3]  He will send from heaven and save me;
he will put to shame him who tramples on me.
Selah
God will send out his steadfast love and his faithfulness !

• Notice that God’s covenant love towards David is not just an emotion.
• David fully expects God to act on his behalf.
• As for Saul – David expects that he will be put to shame.

[4] My soul is in the midst of lions;
I lie down amid fiery beasts—
the children of man, whose teeth are spears and arrows,
whose tongues are sharp swords.

• David compares Saul and his men to raging lions.
• See 1 Peter 5:8-9

[5] Be exalted, O God, above the heavens!
Let your glory be over all the earth!

• In trouble all around, David looks up to God in his greatness
• He also looks ahead to the day when God’s glory (Kingdom) will fill the earth

[6] They set a net for my steps;
my soul was bowed down.
They dug a pit in my way,
but they have fallen into it themselves.
Selah

• David’s danger is real. He fully acknowledges it, but is amazed at God’s deliverance in the past and expects it again in this circumstance.

[7] My heart is steadfast, O God, my heart is steadfast!
I will sing and make melody!

• I will sing and make melody – David chooses to sing praise to God in the midst of this test
• I have to remind myself to do this. It truly does open my eyes to see God’s deliverance!

[8] Awake, my glory! Awake, O harp and lyre!
I will awake the dawn!

• Awake, my glory. What happens to us when we give ourselves to praise?
• I will awake the dawn. What time was it when David did this?
• What does night represent in terms of spiritual warfare?
• What does dawn represent?

[9] I will give thanks to you, O Lord, among the peoples;
I will sing praises to you among the nations.
[10] For your steadfast love is great to the heavens,
your faithfulness to the clouds.

• I will sing praises to you among the nations. David will declare God’s faithfulness to pagan, idolatrous nations who do not acknowledge God. See Psalm 2:10-12
• He is speaking prophetically of his own reign as the King whom he is destined to be
• He is also speaking prophetically of what the Messiah (son of David) will bring about

[11] Be exalted, O God, above the heavens!
Let your glory be over all the earth!

• Be exalted The psalm ends with this same refrain (see vs 5). God is higher than everything that is going on around David, and His glorious Kingdom (your glory) will fill the earth.

Application to believers in Biblical times

In the time of Ezra

• five centuries before Christ, Ezra arranged the Psalms to encourage a tiny, beleaguered group of returned exiles who had powerful enemies
• They had no King
• What might this Psalm have said to them?

In New Testament times

• What might this Psalm have spoken to the New Testament apostles and believers when they were under threat from powerful opponents?

Application to our troubled times (personal and world)

What is God saying through this Psalm today

• to Israel
• to the church
• to us personally